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for ruling the older use of it out of the way at once, in favor of the modern; as though this last were accredited from heaven itself, as the infallible mind of the Spirit! The true doctrine of justification, we are told, requires it in the present case. To make this fully objective, something from abroad and not the product of the sinner's own life, it would seem to be thought necessary to make it at the same time an abstraction, a simple thought in the Divine Mind, setting the man free from guilt in a purely outward way But is not this in truth to fall into the very vortex of Pelagianism, which it is pretended thus to avoid? It brings the subject to no real union with the grace of redemption. Justification, to be real, must be also concrete, the force and value of Christ's merit brought nigh to the sinner as a living fact. Strange, that there should seem to be any contradiction here, between the grace which we have by Christ's death, and the grace that comes to us through his life. Could the sacrifice of Calvary be of any avail to take away sins, if the victim there slain had not been raised again for our justification, and were not now seated at the right hand of God as our advocate and intercessor? Would the atonement of a dead Christ be of more worth than the blood of bulls and goats, to purge the conscience from dead works and give it free access to God? Surely it is the perennial, indissoluble life of the once crucified Redeemer, which imparts to his broken body and shed blood all their power to abolish guilt. This, if we read it rightly, is the very thought that rules in particular the Epistle to the Hebrews, in the sublime contrast it draws between the New Testament substance here and the Old Testament types. The sacrifices of the Law were many, and its priests many, because they were only of transient force; but the priesthood and sacrifice of Christ are one, as always remaining. His works are not events simply, that once were and now are not, save as they live in the world's memory. They carry with them a perpetual, undying force. His one offering needs no repetition; but just for the reason, that it never comes to an end and passes away. It is "once for all," because the once reaches through all time. This it can do however, only as the life in which it has been rendered continues to live and make itself felt. Abstract it from this, and it becomes in truth a mere legal fiction. The atonement, in this view, is a quality or property of the glorified life of the Son of Man. So the church felt from the beginning; and this right feeling it was, that led her to see in the central mysteries of her faith the presence of the living Christ always, as the necessary guaranty and medium of all true communion with the benefits

procured by his death. In the Lord's supper especially, the idea of the living Saviour, the true fountain of life for the world, perpetually surrounded and enshrined the idea of the Saviour who once hung upon the cross. The sacrifice in this way came to have a present reality; it lived in the presence of the glorious life, which had been perfected by its means; and it is not difficult to understand, how it might even come to seem then like a new and fresh transaction in the solemnity of the eucharist. So in the age of the Reformation, it was felt on all sides unsafe to sunder the benefits and merits of Christ from his living person. How earnestly Calvin insisted on their connection, we have had ample opportunity to see. What Christ does or has done, must ever be conditioned certainly by what he is; and it is hard to see, how the force of his righteousness forensically taken can ever be impaired, by its being allowed to be in truth a part of himself and in union always with his own life.

J. W. N.

CORRECTION. After the word "proper," in the 3rd line from the beginning of this article, insert the word "sacramental," so as to read "proper sacramental faith of the Reformed, &c."

THE

MERCERSBURG REVIEW.

NOVEMBER, 1850.

VOL. II.---NO. VI.

THE MORAL ORDER OF SEX.'

There are two great conceptions very generally altogether overlooked, which it is all important to hold in full view in our efforts to understand and interpret the mighty problem of human life. In the first place, this life, while it culminates and becomes complete only in the form of morality or spirit, has its root always in the sphere of nature, and can never disengage itself entirely from its power; in the second place, while it reveals itself perpetually through single individuals, it is nevertheless throughout an organic process, which necessarily includes the universal race, as a living whole, from its origin to its end.

Nature, of course, can never be truly and strictly the mother of mind. The theory of an actual inward development of man's life, out of the life of the world below him, as presented for instance in the little work entitled the "Vestiges of Creation," is entitled to no sort of attention or respect. The plant can by no possibility creep upwards into the region of sensation, and just as little may we conceive of a transition on the part of the mere animal, over into the world of self-conscious intelli

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Originally an Address, delivered in Hagerstown, Md. Published afterwards in the American Review. Now reprinted by special request, in the present form.

VOL. II.-NO. VI.

35.

gence and will. The sundering gulph is just as deep and impassable in one case as it is in the other. But we must not so understand this, as to lose sight at the same time of the mysterious life union which holds notwithstanding between nature and mind. The world in its lower view, is not simply the outward theatre or stage on which man is to act his part, as a candidate for heaven. In the midst of all its different forms of existence, it is pervaded throughout with the power of a single life, which comes ultimately to its full sense and force only in the human person. This should be plain to the most common observation. Nature is constructed, or we should say rather exists, on the plan of a vast pyramid; which starts in the mass of inorganic matter, and rises steadily through successive stages of organization, first vegetable then animal, till at length it gains in man the summit and crown, towards which it has been evidently reaching and tending from the start. So, in the first chapter of Genesis, we have the process of creation described in this very order, and all conducted to its majestic conclusion finally, only towards the close of the sixth day, in that oracle of infinite majesty and love: "Let us make man in our image, after our likeness; and let them have dominion over the fish of the sea, and over the fowls of the air, and over the cattle, and over all the earth and over every moving thing that moveth upon the earth." Man is the centre of nature, without which it could not be in any of its parts the living constitution which it is in fact; for the parts in this case subsist not, by themselves or for themselves simply, but in virtue only of their organic comprehension in the whole. Nature of course then rests in man as her own universal sense and end, and can never be disjoined from his life. The union is not outward simply, but inward and vital. Man carries in himself the full mystery of the material world and remains from first to last the organ of its power. He is indeed, in another view, far more than nature. Reason and freedom, as they meet together in the idea of personality, belong to a wholly different order of existence; in virtue of which, he towers high above the whole surrounding world, as the immediate representative and vicegerent of God in its midst; made in the image, and after the likeness of his glorious Maker, as we are told, and for this reason clothed with supremacy over the entire inferior creation. But still, in all this dignity, his native affinity with this creation is not in the least impaired or broken. Nature clings to him still, as the noblest fruit of her own womb, in whose mysterious presence is fulfilled the last prophetic sense of her whole previous life, while at the same time this is made to pass away in

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something quite beyond itself. His personality, with all his world-transcending, heaven-climbing powers, remains rooted to to the earth, conditioned at every point by the material soil from which it has sprung, and reflecting in clear image the outward life which has become etherealized in its constitution. The process of nature is thus rising upwards perpetually into the process of morality, by which in the end the problem of the world is to become complete in the history of man. The first is the necessary basis and support of the second, as truly as the stock is made to carry the flower in which it passes away. Man is the efflorescence of nature, the full bursting forth of her inmost sense and endeavor, into the form of intelligence and will; and his whole thinking and working consequently can be sound and solid, only as they are in fact borne and carried by a growth that springs immediately from her womb.

There is no opposition then, as is sometimes dreamed, between the natural and the moral. They are indeed widely different, but not in such a way as to contradict each other. On the contrary, they can never be rightly sundered or disjoined. Nature, in order to be true to itself, must ascend into the sphere of morality; and morality, on the other hand, can have no truth or substance, except as it is found to embody in itself the life of nature, thus emancipated into a higher form. Daughters of heaven as they all are, there is still not a single virtue, which is not in this respect at the same time truly and fully earth-born; as much so, we may say, as its own sweet image, the natural flower, be it modest daisy or stately dahlia, that quietly blooms at its side. A morality that affects to be purely of the skies, can never be other than sickly and sentimental. The more of nature our virtues enshrine, the more vigorous will they be found to be and worthy of respect.

This is one universal law, in the constitution of our human life. Another presents itself, as already stated, in the conception of an organic process, in virtue of which the problem of every individual life is from the start involved in the problem that includes humanity as a whole.

Morality, by its very nature, is something social. It does not simply require the relations which society creates, as an outward field for its action, but stands also only in the sense of these relations as a part of its own being. The idea of man, which is of course originally one and single, in order that it may become actual, must resolve itself into an innumerable multitude of individual lives, whose perfection subsequently can be found again in no other form than that of their general union in a free way.

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